Is Buddhism One or Many?

Is Buddhism One or Many?

buddhism 3

In our experience, most individuals who assert that ‘Buddhism is one’ are generally not well informed or are secret (or in some cases open) advocates of ‘hippyism’! Accordingly, the preferred scholarly position appears to be that there are ‘many Buddhisms’. In terms of the superficial form that Buddhism assumes within a particular culture, time, and geographic region, this assertion is perfectly true. For example, Theravada Buddhism is prevalent throughout South East Asian countries (e.g., Thailand, Sri Lanka, and Burma) and places emphasis on following the original word of the historical Buddha. Mahayana Buddhism, which originated several hundred years after Theravada Buddhism, is prevalent throughout East Asia (e.g., Japan, Taiwan, Korea, and Vietnam) and places emphasis on compassionate activity and the non-dual or empty nature of phenomena. Vajrayana Buddhism didn’t become popular until around the 7th Century and is associated with Himalayan plateau countries such as Tibet, Bhutan, Nepal, and Mongolia (and to a lesser extent Japan). Compared to Theravada and Mahayana Buddhism, Vajrayana Buddhism places greater emphasis on ‘sacred outlook’, the bond between teacher (or ‘guru’) and student, and on various esoteric practices. Schools representing all three Buddhist vehicles (i.e., Theravada, Mahayana, and Vajrayana) are present in the West – where to admittedly differing degrees – they continue to embody the teachings and practices of their source traditions.

Despite these differences between Buddhist vehicles (and even between the various schools that comprise a particular vehicle), we would argue that it is still possible from an informed/scholarly position, to assert that Buddhism is one. Such an assertion is based on the fact that all authentic Buddhist lineages teach methods that ultimately lead to the same result. Furthermore, most of these methods are intended to directly or indirectly foster insight into core Buddhist principles such as suffering, impermanence, and non-self. In essence, suffering is suffering whether you approach it from a Theravada, Mahayana, or Vajrayana perspective. The same applies to impermanence and non-self. Another good example is the trishiksha principle (Sanskrit for the ‘three trainings’; Pali: tisso-sikkha) that incorporates the three trainings of wisdom, meditation, and ethical awareness. These three trainings form the foundations of any authentic Buddhist path, regardless of what geographical region or historical period it originates from.

The essential point is that the different Buddhist vehicles and their respective traditions work with many of the same underlying principles, which they reconstitute and teach in different ways. Furthermore, it is our experience that the further a teacher or practitioner advances along the path of spiritual awareness, the more they start to see similarities between the various Buddhist paths (as well as between Buddhist and non-Buddhist paths). Perhaps this is because the teachings are equivalent to a finger that points to the moon, but they are not the moon itself. In other words, there are some underlying truths of reality and the diverse spiritual teachings are methods of introducing discerning individuals to these truths.

Whenever a realised spiritual being expounds the Buddhist teachings, they provide individuals with an entirely new path of practice. It is completely new compared to that which has gone before because it is being taught by a different teacher, to different students, and in a different period of time. However, although it is a new path, it is really just a manifestation of a ‘universal path’ that, as one of its defining features, has the ability to assume new forms according to the prevailing conditions. A suitable analogy to explain this principle might be that of a chameleon lizard that changes its colour and complexion according to its surroundings. The chameleon can display many different colours, but it is always the same chameleon.

Our view is that the most profound Vajrayana practices are implicit within the simplest of Buddhist teachings, such as the discourse on the four noble truths. Likewise, we believe that Theravada Buddhism, when correctly understood and practiced, can, in particular circumstances, introduce spiritually ripe individuals to what are generally regarded to be Vajrayana or tantric meditative attainments. Within Buddhism, there are different interpretations of how to effectively practice spiritual development, but in essence, they represent variations on the same theme. Consequently, it is possible to make a credible argument that Buddhism is many, but it is also possible to credibly argue that it is one.

Ven Edo Shonin and Ven William Van Gordon

Further Reading

Shonin, E., & Van Gordon, W., & Griffiths, M. D. (2016). Mindfulness and wellbeing: Towards a unified operational approach. In: I. Ivtzan, & T. Lomas (Eds). Mindfulness in Positive Psychology: The Science of Meditation and Wellbeing (pp. 280-292). Oxford: Routledge.

Shonin, E., Van Gordon, W., & Singh, N. N. (Eds). (2015). Buddhist Foundations of Mindfulness. New York: Springer.

Shonin, E., & Van Gordon, W. (2015). The lineage of mindfulness. Mindfulness, 6, 141-145.

Shonin, E., Van Gordon W., & Griffiths, M. D. (2014). The emerging role of Buddhism in clinical psychology: Toward effective integration. Psychology of Religion and Spirituality, 6, 123-137.

Van Gordon, W., Shonin, E., & Griffiths, M. D. (2016). Buddhist emptiness theory: Implications for psychology. Psychology of Religion and Spirituality, DOI: 10.1037/rel0000079.

Van Gordon, W., Shonin, E., Griffiths, M. D., & Singh, N. N. (2015). There is only one mindfulness: Why science and Buddhism need to work together. Mindfulness, 6, 49-56.

Van Gordon, W., Shonin, E., Griffiths, M. D., & Singh, N. N. (2015). Mindfulness and the Four Noble Truths. In: E. Shonin, W. Van Gordon, & N. N. Singh (Eds). Buddhist Foundations of Mindfulness (pp. 9-27). New York: Springer.

Calling a Spade a Spade: The Need for Authentic Meditation Teachers

Calling a Spade a Spade: The Need for Authentic Meditation Teachers

spade

Some time ago, we uploaded a post that featured a vajragiti that we wrote called Hearken to the Dharma. A vajragiti is a type of spiritual song or poem. The Sanskrit word vajra means ‘diamond’ or ‘indestructible’ and the word giti means song. Some of our vajragitis have been spoken or written spontaneously, while others have been written at the request of a particular person or for a particular occasion. Since the post was published, we have received several enquiries as to what some of the terms means. Today’s post provides information on the meaning of these terms, and on the theme of the vajragiti more generally.

Hearken to the Dharma’ is a four-verse vajragiti written in the style of the spiritual songs of certain yogic traditions of Vajrayana Buddhism. In essence, it refers to the view of certain systems of Buddhist thought that we are currently in an era in which the Buddhist (and spiritual teachings more generally) are degenerating. More specifically, it refers to the fact that not all individuals who are currently teaching mindfulness, meditation and Buddhism have the ‘right intention’. When people with a selfish intent and who are without authentic spiritual realisation choose to teach meditation or Buddhism, it can result in negative consequences.

It could be argued that by writing a spiritual song such as the below, we are being judgemental. However, we wouldn’t agree with this because it is not judgemental to call a spade a spade. If things aren’t right, sometimes we need to speak up and raise awareness about the issue.

In the below vajragiti, the term ‘two accumulations’ refers to the Buddhist view that spiritual practitioners need to accumulate both spiritual merit and wisdom. Spiritual merit is accumulated by engaging in acts of generosity, patience, loving-kindness and compassion. Wisdom is accumulated by practising meditation, especially insight meditation. Spiritual merit and wisdom are necessary if we want to overcome the tendency of making our lives all about the ‘me’, the ‘mine’ and the ‘I’. Living a life that is always centred upon the ‘me’, ‘mine’ and ‘I’ is what is meant by the term ‘self-grasping’.

True renunciation’ means that we are no longer interested in mundane pursuits such as accumulating wealth or status. It means that we are aware that death is a reality that we will have to face, sooner or later. When we cultivate true spiritual renunciation, it is a liberating experience. However, it is important to remember that spiritual renunciation doesn’t mean that we turn our back on the world. Rather, it means that because we are free of selfish intentions, we can fully taste, enjoy and engage with the world.

In some Buddhist sutras, the Dharma is sometimes referred to as the ‘Law’. Therefore, the term ‘Law Holder’ means an authentic spiritual practitioner – somebody who has transcended the ego and given rise to a high level of spiritual awakening. A Law Holder could be a fully enlightened Buddha, or it could be somebody who is well on the way to attaining Buddhahood. A person who holds the Law of Dharma embodies and emanates spiritual awareness. They are not necessarily a Buddhist scholar.

In the context referred to in the vajragiti, our use of the term ‘Mara’ invokes the connotations that this term has with the notion of the Devil in Christianity. However, the term ‘Mara’ has several different meanings in Buddhism, which include negativity in its broadest sense. The ‘lower realms’ refer to realms of existence in which there are high levels of ignorance and suffering. The animal world is an example of a lower realm (i.e. when compared with the human realm), but Buddhism asserts that there are realms of existence that are lower than the animal realm (e.g. the hell realms).

The terms ‘View’, ‘Meditation’ and ‘Action’ in the final verse refer to the three components that comprise an authentic Buddhist spiritual path. For example, in the Noble Eightfold Path referred to previously on this blog, each of the eight individual components of the path are understood to be primarily concerned with the cultivation of either: (i) wisdom or a ‘view’ that transcends the notion of self and other, (ii) meditation, or (iii) ethical ‘action’. If each of these three aspects (i.e. wisdom/view, ethics/action and meditation) are present, then a particular Buddhist path can be considered whole and complete. The three path elements of wisdom, ethics and meditation are known in Sanskrit as ‘trishiksha’, which means the ‘three trainings’.

The term ‘three doors’ refers to the three ‘doors’ through which we interact with the world: (i) body (i.e. actions), (ii) speech (i.e. words), and (iii) mind (i.e. thoughts). Finally, the term ‘Mind as all’ refers to a view amongst certain Buddhist schools that existence unfolds within the expanse of mind. According to this view, waking reality is no more ‘real’ than what we experience while dreaming.

Hearken to the Dharma

All you great teachers and meditators,
Who mistake self-grasping and pride for the two accumulations,
In whom true renunciation and devotion never arise,
You, pleasure seekers, hearken to the Dharma that keeps death in mind.

Proudly claiming to be great Buddhists,
Judging others as ‘right’ and ‘wrong’,
Spreading doubt and disparaging the Law Holders,
You, Dharma destroyers, hearken to the Dharma beyond all concepts.

Practicing sophistry you deceive the foolish,
Competing for renown like Mara princes,
Dragging your followers to the miserable realms,
You, evil doers, hearken to the Dharma of karmic cause and effect.

For View you delight in ‘self’ and ‘other’,
For Meditation you indulge in scheming thoughts,
For Action you mindlessly vomit through your three doors,
You, delusion revellers, hearken to the Dharma that knows Mind as all.

Ven Edo Shonin & Ven William Van Gordon

A Second Generation of Mindfulness-based Intervention

A Second Generation of Mindfulness-based Intervention

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Clicca qui per l’Iataliano

In one of our research papers that was published this summer in the journal Mindfulness, we identified and discussed a recent development in mindfulness research and practice. Until a few years ago, mindfulness research within psychology has primarily focussed on what have been termed First Generation Mindfulness-Based Interventions (FG-MBIs). FG-MBIs refer to interventions such as Mindfulness-Based Stress Reduction (MBSR) developed by Kabat-Zinn in the late 1970s and Mindfulness-Based Cognitive Therapy (MBCT) developed by Segal, Williams, and Teasdale in 2002. According to Professor Nirbhay Singh and colleagues, one of the primary purposes and achievements of FG-MBIs has been gaining acceptance of mindfulness within Western clinical and scientific domains.

However, due to the speed at which mindfulness has been integrated into western research and public healthcare settings, concerns have been raised by scientists and Buddhist teachers regarding the ‘authenticity’ of FG-MBIs and whether they actually teach mindfulness in a manner that still bears any resemblance to the traditional Buddhist model. These concerns do not detract from the fact that there is a growing evidence-base that supports the efficacy of FGMBIs as clinical and behavioural interventions, but they give rise to a number of questions that have important implications for mindfulness research and practice:

  1. If mindfulness is efficacious when it is taught in isolation of many of the practices and principles that are traditionally deemed to make it effective, then how much more effective will it be when taught in a manner that includes and embodies these supporting elements?
  2. Is it ethically correct to inform service users and members of the public that they are receiving training in a method that is grounded in Buddhist practice (a claim often made about FG-MBIs), when in fact this is not the case?
  3. Is it essential to “de-spiritualise” psychological interventions before they can be used in clinical contexts, or – based on a “what-works approach” – can interventions that are openly spiritual in nature be considered as viable and mainstream public healthcare treatments?

In an attempt to overcome some of the above issues concerning FG-MBIs, efforts have been made in recent years to formulate and empirically evaluate a second generation of mindfulness-based interventions. Second Generation Mindfulness-based Interventions (SG-MBIs) are still intended to be used in public healthcare contexts (i.e., they are still secular in nature)  but – as explained in the following quote from our recently published Mindfulness paper – they are openly spiritual in nature and are more traditional in the manner in which they construct and teach mindfulness:

Due to the suggestion that some individuals may prefer to be trained in a version of mindfulness that more closely resembles a traditional Buddhist approach, recent years have witnessed the development and early-stage evaluation of several Second Generation Mindfulness-Based Interventions (SG-MBIs) … Although SG-MBIs still follow a secular format that is suitable for delivery within Western applied settings, they are overtly spiritual in aspect and teach mindfulness within a practice infrastructure that integrates what would traditionally be deemed as prerequisites for effective spiritual and meditative development. At the most basic (but by no means the least profound) level, such prerequisites include each element of the Noble Eightfold Path. The Noble Eightfold Path comprises each of the three quintessential Buddhist teaching and practice principles of (i) wisdom (i.e., right view, right intention), (ii) ethical conduct (i.e., right speech, right action, right livelihood), and (iii) meditation (i.e., right effort, right mindfulness, right concentration). Each of these three fundamental elements (Sanskrit: trishiksha – the three trainings) must be present in any path of practice that claims to expound or be grounded in authentic Buddhadharma and they apply to (and form the basis of) the Fundamental or Theravada vehicle just as much as they do the Mahayana and Vajrayana Buddhist vehicles. Thus, for mindfulness practice to be effective, it must be taught as part of a rounded spiritual path and it must be taught by a spiritual guide that can transmit the teachings in an authentic manner.

The development and empirical evaluation of a second generation of mindfulness-based intervention appears to represent an emerging trend in mindfulness research. Outcomes from our own research work with the eight-week SG-MBI known as Meditation Awareness Training (MAT) suggest that SG-MBIs may have applications in the treatment of (i) workaholism, (ii) work-related stress, (iii) stress, (iv) anxiety, (v) depression, (vi) schizophrenia, and (vii) pathological gambling. Recent MAT studies that we have conducted have also demonstrated that SG-MBIs can help to improve work effectiveness, decision-making competency, and leadership/management skills more generally. SG-MBI studies by other researchers also indicate a range of clinical and non-clinical applications for SG-MBIs. For example, studies led by Professor Nirbhay Singh indicate that SG-MBIs may have utility as (i) a smoking cessation program for individuals with mild intellectual disabilities, (ii) an anger regulation method for individuals with schizophrenia, and (iii) a training and support program for parents in order to reduce the aggressive and disruptive behaviour of their children/adolescents. However, it needs to be remembered that research into SG-MBIs is still at a very early stage and so although the abovementioned outcomes are promising, further empirical investigation is obviously required. Furthermore, it is our view that rather than directly compete with FG-MBIs, SG-MBIs simply provide an alternative approach to practising mindfulness that – for some individuals – may be more appealing.

Please note: This article provides a summary of, and is adapted from, a discussion that first appeared in a paper we published in the journal Mindfulness.

 Ven Edo Shonin & Ven William Van Gordon

Further Reading

Carrette, J., & King, R. (2005). Selling spirituality: The silent takeover of religion. New York: Routledge.

Kabat-Zinn, J. (1994). Wherever you go, there you are: Mindfulness meditation in everyday life. New York: Hyperion.

McWilliams, S. A. (2014). Foundations of Mindfulness and Contemplation: Traditional and Contemporary Perspectives. International Journal of Mental Health and Addiction, 12, 116-128.

Rosch, E. (2007). More than mindfulness: when you have a tiger by the tail, let it eat you. Psychological Inquiry, 18, 258-264.

*Shonin, E., & Van Gordon, W. (2014) Manager’s experiences of Meditation Awareness Training. Mindfulness, DOI: 10.1007/s12671-014-0334-y. [Source Article].

Shonin, E., Van Gordon, W., & Griffiths, M. D. (2013a). Mindfulness-based interventions: Towards mindful clinical integration. Frontiers in Psychology, 4, 1-4. DOI: 10.3389/fpsyg.2013.00194.

Shonin, E., Van Gordon, W., & Griffiths, M. D. (2014c). The treatment of workaholism with Meditation Awareness Training: A case study. Explore: The Journal of Science and Healing, 10, 193-195.

Shonin, E., Van Gordon, W., Dunn, T., Singh, N., & Griffiths, M. D. (2014d). Meditation Awareness Training for work-related wellbeing and job performance: A randomized controlled trial. International Journal of Mental Health and Addiction,  DOI 10.1007/s11469-014-9513-2.

Shonin, E., Van Gordon, W., & Griffiths, M. D. (2014e). Cognitive Behavioral Therapy (CBT) and Meditation Awareness Training (MAT) for the treatment of co-occurring schizophrenia with pathological gambling: A case study. International Journal of Mental Health and Addiction, 12, 181-196.

Shonin, E., Van Gordon W., & Griffiths M. D. (2013). Meditation Awareness Training (MAT) for improved psychological wellbeing: A qualitative examination of participant experiences. Journal of Religion and Health, 53, 849-863.

Singh, N. N., Lancioni, G. E., Winton, A. S. W., Singh, J. Curtis, W. J., Wahler, R. G., & McAleavey, K. M. (2007). Mindful parenting decreases aggression and increases social behavior in children with developmental disabilities. Behavior Modification, 31, 749-771.

Singh, N. N., Lancioni, G. E., Winton, A. S. W., Karazia, B. T., Singh, A. D. A., Singh, A. N. A., & Singh, J. (2013). A mindfulness-based smoking cessation program for individuals with mild intellectual disability. Mindfulness, 4, 148-157.

Singh, N. N., Lancioni, G. E., Winton, A. S. W., Karazsia, B. T., & Singh, J. (2014a). Mindfulness-Based Positive Behavior Support (MBPBS) for mothers of adolescents with autism spectrum disorders: Effects on adolescents’ behavior and parental stress. Mindfulness, DOI: 10.1007/s12671-014-0321-3.

Singh, N. N., Lancioni, G. E., Myers, R. E., Karazsia, B. T., Winton, A. S. W., & Singh, J. (2014b). A randomized controlled trial of a mindfulness-based smoking cessation program for individuals with mild intellectual disability. International Journal of Mental Health and Addiction, 12, 153-168.

Singh, N. N., Lancioni, G. E., Karazsia, B. T., Winton, A. S. W., Singh, J., & Wahler, R. G. (2014c). Shenpa and compassionate abiding: Mindfulness-based practices for anger and aggression by individuals with schizophrenia. International Journal of Mental Health and Addiction, 12, 138-152.

Van Gordon, W., Shonin, E., Sumich, A., Sundin, E., & Griffiths, M. D. (2014b). Meditation Awareness Training (MAT) for psychological wellbeing in a sub-clinical sample of university students: A controlled pilot study. Mindfulness, 5, 381-391.

Van Gordon, W., Shonin, E., Zangeneh, M., & Griffiths, M. D. (2014). Work-related mental health and job performance: Can mindfulness help? International Journal of Mental Health and Addiction, 12, 129-137.

Van Gordon, W., Shonin, E., & Griffiths, M. D. (2015). Mindfulness and the Four Noble Truths. In: Shonin, E., Van Gordon W., & Singh, N. N. (Eds). Buddhist Foundations of Mindfulness. New York: Springer.

Shonin, E., & Van Gordon, W. (2013). Searching for the present moment, Mindfulness, 5, 105-107.

Shonin, E., Van Gordon, W., Compare, A., Zangeneh, M., & Griffiths, M. D. (2015). Buddhist-derived loving-kindness and compassion meditation for the treatment of psychopathology: A systematic review. Mindfulness, 6, 1161-1180.

Van Gordon, W., Shonin, E., & Griffiths, M. (2015). Towards a second-generation of mindfulness-based interventions. Australia and New Zealand Journal of Psychiatry, 49, 591-591.

Shonin, E., Van Gordon, W., & Griffiths, M. D. (2013). Meditation as medication: Are attitudes changing? British Journal of General Practice, 63, 654.

Shonin, E., & Van Gordon, W. (2015). The lineage of mindfulness. Mindfulness, 6, 141-145.

Una nuova generazione di interventi basati sulla Mindfulness

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In uno dei nostri documenti di ricerca che è stata pubblicata questa estate sulla rivista academica Mindfulness, abbiamo identificato e discusso un recente sviluppo nella ricerca e nella pratica della mindfulness Fino a pochi anni fa, la ricerca di mindfulness all’interno della psicologia si è concentrata principalmente su ciò che sono stati definiti Interventi di Prima Generazione cioè First Generation Mindfulness-Based Interventions (FG-MBIs). FG-MBI si riferisce a interventi quali Mindfulness-Based Stress Reduction (MBSR) sviluppato da Kabat-Zinn alla fine del 1970 e Mindfulness-based Cognitive Therapy (MBCT) sviluppato da Segal, Williams e Teasdale nel 2002. Secondo il professor Nirbhay Singh e colleghi, uno degli scopi e conquisti principali di FG-MBI è stato di ottenere l’accettazione della mindfulness all’interno dei domini clinici e scientifici occidentali.

Tuttavia, a causa della velocità alla quale la mindfulness è stato integrato nella ricerca occidentale e nelle strutture sanitarie pubbliche, le preoccupazioni sono state sollevate da scienziati e insegnanti buddisti per quanto riguarda il ‘autenticità’ di FG-MBI e se insegnano effettivamente mindfulness in un modo che ancora oggi porta qualsiasi somiglianza con il modello tradizionale buddista. Queste preoccupazioni non toglie il fatto che vi è una crescente evidenza empirica che sostiene l’efficacia di FGMBIs come interventi clinici e comportamentali, ma danno luogo a una serie di domande che hanno importanti implicazioni per la ricerca e la pratica della mindfulness:

  1. Se la mindfulness è efficace quando si è insegnato in isolamento di molte delle pratiche e principi che sono tradizionalmente considerati a renderla efficace, allora quanto più efficace ne sarà quando insegnato in un modo che include e incorpora questi elementi di supporto?
  2. È eticamente corretto a informare gli utenti del servizio e membri del pubblico che essi ricevono una formazione in un metodo che è radicato nella pratica buddista (un’affermazione spesso fatta dai FG-MBI), quando in realtà questo non è il caso?
  3. È necessaria che gli interventi psicologici vengono “de-spiritualizzate” prima di poter essere utilizzati in contesti clinici, o – basati su un approccio “ciò che funzione” – possono gli interventi che sono apertamente spirituali nella loro natura essere considerati come trattamenti sanitari pubblici attuabile, accettabile e affermati?

Nel tentativo di superare alcune delle questioni di cui sopra riguardanti FG-MBI, si sono compiuti degli sforzi negli ultimi anni per formulare e valutare empiricamente una seconda generazione di interventi basati sulla mindfulness. Interventi basati sulla mindfulness di seconda generazione (SG-MBI) ancora sono destinati ad essere utilizzati in contesti sanitari pubblici (vale a dire, essi sono ancora secolari in natura) ma – come spiegato nel seguente citazione tratta dal nostro articolo recentemente pubblicato nella rivista academica Mindfulness -sono apertamente spirituale in natura e sono più tradizionali nel modo in cui costruiscono e insegnano la mindfulness:

Grazie al suggerimento che alcuni individui possono preferire di essere formati/addestrati in una versione della mindfulness che assomiglia più ad un approccio tradizionale buddista, negli ultimi anni si è assistito alla valutazione di sviluppo e le fasi iniziali di diversi interventi basati sulla mindfulness di seconda generazione (SG-MBI) … Sebbene SG-MBI seguono ancora un formato secolare che è adatto per essere insegnato in tutta una gamma di impostazioni psicologiche, sono apertamente spirituale in aspetto e insegnano la mindfulness dall’interno di un’infrastruttura di pratica che integra quello che è tradizionalmente considerata come prerequisiti per un effettivo sviluppo spirituale e meditativo. Al livello più basilare (ma non il meno profondo), tali prerequisiti includono ogni elemento del Nobile Ottuplice Sentiero. Il Nobile Ottuplice Sentiero comprende ciascuno dei tre quintessenziale principi delle pratiche e degli insegnamenti buddisti di (i) la saggezza (cioè la retta visione, la retta intenzione), (ii) il comportamento etico (cioè la retta parola, la retta azione, il retto sostentamento), e (iii) la meditazione (cioè, il retto sforzo, la retta mindfulness, la retta concentrazione). Ciascuno di questi tre elementi fondamentali (sanscrito: trishiksha – i tre addestramenti) devono essere presente in qualsiasi percorso di pratica che pretende di esporre o di essere radicati nella autentica Buddhadharma e sono applicabili a (e costituiscono la base del) veicolo fondamentale o Theravada tanto quanto sono applicabili ai (e costituiscono la base dei) veicoli Mahayana e Vajrayana buddista. Così, per la pratica più efficace della mindfulness, essa deve essere insegnato come parte di un percorso spirituale comprensivo e deve essere insegnato da una guida spirituale che può trasmettere gli insegnamenti in modo autentico.

Lo sviluppo e la valutazione empirica di una seconda generazione di interventi basati sulla mindfulness sembra rappresentare una tendenza emergente nella ricerca della mindfulness. I risultati dal nostro lavoro di ricerca con Meditation Awareness Training (MAT), un SG-MBI corso di otto settimane, indicano che SG-MBI possono avere applicazioni nel trattamento di (i) workaholism, (ii) stress legato al lavoro, (iii) stress, (iv) l’ansia, (v) la depressione, (vi) la schizofrenia, e (vii) il gioco d’azzardo patologico. Recenti studi MAT che abbiamo condotto hanno anche dimostrato che SG-MBI possono contribuire a migliorare l’efficacia al lavoro, competenza decisionale e capacità di leadership/gestione più in generale. Studi di SG-MBI da parte di altri ricercatori anche indicano una vasta gamma di applicazioni cliniche e non-clinici per SG-MBI. Ad esempio, studi guidati dal Professor Nirbhay Singh indicano che SG-MBI possono avere utilità come (i) un programma di cessazione di fumare per persone con disabilità intellettiva lieve, (ii) un metodo di regolazione ddella rabbia per gli individui con schizofrenia e (iii) un programma di formazione e sostegno per i genitori al fine di ridurre il comportamento aggressivo e dirompente di loro bambini/adolescenti. Tuttavia, è necessario ricordare che la ricerca di SG-MBI è ancora in una fase iniziale e quindi, anche se i risultati di cui sopra sono promettenti, ulteriori indagini empiriche sono ovviamente necessari. Inoltre, è nostra opinione che piuttosto che competere direttamente con FG-MBI, SG-MBI semplicemente forniscono un approccio alternativo alla pratica della mindfulness che – per alcuni individui – può essere più attraente.

Please note: This article provides a summary of, and is adapted from, a discussion that first appeared in a paper we published in the journal Mindfulness.

Ven Edo Shonin & Ven William Van Gordon

Ulteriori letture

Carrette, J., & King, R. (2005). Selling spirituality: The silent takeover of religion. New York: Routledge.

Kabat-Zinn, J. (1994). Wherever you go, there you are: Mindfulness meditation in everyday life. New York: Hyperion.

McWilliams, S. A. (2014). Foundations of Mindfulness and Contemplation: Traditional and Contemporary Perspectives. International Journal of Mental Health and Addiction, 12, 116-128.

Rosch, E. (2007). More than mindfulness: when you have a tiger by the tail, let it eat you. Psychological Inquiry, 18, 258-264.

*Shonin, E., & Van Gordon, W. (2014) Manager’s experiences of Meditation Awareness Training. Mindfulness, DOI: 10.1007/s12671-014-0334-y. [Source Article].

Shonin, E., Van Gordon, W., & Griffiths, M. D. (2013a). Mindfulness-based interventions: Towards mindful clinical integration. Frontiers in Psychology, 4, 1-4. DOI: 10.3389/fpsyg.2013.00194.

Shonin, E., Van Gordon, W., & Griffiths, M. D. (2014c). The treatment of workaholism with Meditation Awareness Training: A case study. Explore: The Journal of Science and Healing, 10, 193-195.

Shonin, E., Van Gordon, W., Dunn, T., Singh, N., & Griffiths, M. D. (2014d). Meditation Awareness Training for work-related wellbeing and job performance: A randomized controlled trial. International Journal of Mental Health and Addiction,  DOI 10.1007/s11469-014-9513-2.

Shonin, E., Van Gordon, W., & Griffiths, M. D. (2014e). Cognitive Behavioral Therapy (CBT) and Meditation Awareness Training (MAT) for the treatment of co-occurring schizophrenia with pathological gambling: A case study. International Journal of Mental Health and Addiction, 12, 181-196.

Shonin, E., Van Gordon W., & Griffiths M. D. (2013). Meditation Awareness Training (MAT) for improved psychological wellbeing: A qualitative examination of participant experiences. Journal of Religion and Health, 53, 849-863.

Singh, N. N., Lancioni, G. E., Winton, A. S. W., Singh, J. Curtis, W. J., Wahler, R. G., & McAleavey, K. M. (2007). Mindful parenting decreases aggression and increases social behavior in children with developmental disabilities. Behavior Modification, 31, 749-771.

Singh, N. N., Lancioni, G. E., Winton, A. S. W., Karazia, B. T., Singh, A. D. A., Singh, A. N. A., & Singh, J. (2013). A mindfulness-based smoking cessation program for individuals with mild intellectual disability. Mindfulness, 4, 148-157.

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